In this paper we investigate composition models of incarnation, according to which Christ is a compound of qualitatively and numerically different constituents. We focus on three-part models, according to which Christ is composed of a divine mind, a human mind, and a human body. We consider four possible relational structures that the three components could form. We argue that a ‘hierarchy of natures’ model, in which the human mind and body are united to each other in the normal way, and (...) in which they are jointly related to the divine mind by the relation of co-action, is the most metaphysically plausible model. Finally, we consider the problem of how Christ can be a single person even when his components may be considered persons. We argue that an Aristotelian metaphysics, according to which identity is a matter of function, offers a plausible solution: Christ's components may acquire a radically new identity through being parts of the whole, which enables them to be reidentified as parts, not persons. (shrink)

In this paper, we identify some key features of what makes something a disease, and consider whether these apply to pregnancy. We argue that there are some compelling grounds for regarding pregnancy as a disease. Like a disease, pregnancy affects the health of the pregnant person, causing a range of symptoms from discomfort to death. Like a disease, pregnancy can be treated medically. Like a disease, pregnancy is caused by a pathogen, an external organism invading the host’s body. Like a (...) disease, the risk of getting pregnant can be reduced by using prophylactic measures. We address the question of whether the ‘normality’ of pregnancy, its current necessity for human survival, or the value often attached to it are reasons to reject the view that pregnancy is a disease. We point out that applying theories of disease to the case of pregnancy, can in many cases illuminate inconsistencies and problems within these theories. Finally, we show that it is difficult to find one theory of disease that captures all paradigm cases of diseases, while convincingly excluding pregnancy. We conclude that there are both normative and pragmatic reasons to consider pregnancy a disease. (shrink)

Following media-theoretical studies that have characterized digitization as a process of all-encompassing cybernetization, this paper will examine the timely and critical potential of Günther Anders’s oeuvre vis-à-vis the ever-increasing power of cybernetic devices and networks. Anders has witnessed and negotiated the process of cybernetization from its very beginning, having criticized its tendency to automate and expand, as well as its circular logic and ‘integral power’, including disruptive consequences for the constitution of the political and the social. In this vein, Anders’s (...) works, particularly his magnum opus Die Antiquiertheit des Menschen [The Obsolescence of Man], sheds new light on the technologically organized milieus of the contemporary digital regime and also highlights a new form of cybernetic ‘conformism’. The goal of the essay is therefore, not only to emphasize the contemporary nature of Anders’s thought but also to use it to frame a critique of current neo-technocratic and, ultimately, post-political concepts, such as ‘algorithmic regulation’, ‘smart states’, ‘direct technocracy’, and ‘government as platform’. This essay argues that cybernetic capitalism is causing what Anders terms ‘ Unfestgelegtheit’ to disappear; that is, we are losing the originary possibility of technologically structuring our world in alternative ways, particularly given the determinist character of current technologies. (shrink)

Do the new sciences of well-being provide knowledge that respects the nature of well-being? This book written from the perspective of philosophy of science articulates how this field can speak to well-being proper and can do so in a way that respects the demands of objectivity and measurement.

We present a new argument in favor of the Awareness Principle, the principle that one is always aware of one’s concurrent conscious states. Informally, the argument is this: 1) Your conscious states are such that you can attend to them without undertaking any action beyond mere shift of attention; but 2) You cannot come to attend to something without undertaking any action beyond mere shift of attention unless you are already aware of that thing; so, 3) Your conscious states are (...) such that you are aware of them. We open by introducing more fully the Awareness Principle (§1) and explicating the crucial notion of “mere shift of attention” (§2). We then develop the argument more fully, first in an intuitive form (§3) and then more formally (§4), before replying to a series of objections (§§5-7). (shrink)

It is commonly held that our intuitive judgements about imaginary problem cases are justified a priori, if and when they are justified at all. In this paper I defend this view — ‘rationalism’ — against a recent objection by Timothy Williamson. I argue that his objection fails on multiple grounds, but the reasons why it fails are instructive. Williamson argues from a claim about the semantics of intuitive judgements, to a claim about their psychological underpinnings, to the denial of rationalism. (...) I argue that the psychological claim — that a capacity for mental simulation explains our intuitive judgements — does not, even if true, provide reasons to reject rationalism. (More generally, a simulation hypothesis, about any category of judgements, is very limited in its epistemological implications: it is pitched at a level of explanation that is insensitive to central epistemic distinctions.) I also argue that Williamson’s semantic claim — that intuitive judgements are judgements of counterfactuals — is mistaken; rather, I propose, they are a certain kind of metaphysical possibility judgement. Several other competing proposals are also examined and criticized. (shrink)

Louise Brown's birth in 1978 heralded a new era not just in reproductive technology, but in the relationship between science, cells, and society. For the first time, human embryos could be created, selected, studied, manipulated, frozen, altered, or destroyed, outside the human body. But with this possibility came a plethora of ethical questions. Is it acceptable to destroy a human embryo for the purpose of research? Or to create an embryo with the specific purpose of destroying it for research? In (...) an attempt to construct ethical and legal frameworks for the new era of cellular reprogramming, legislators and ethicists have tried to distinguish between different kinds of biological entity. We treat cells differently depending on whether they are human or animal, somatic cells or gametes, and on whether they are embryos or not. But this approach to the ethics of cellular reprogramming is doomed to failure for the simple reason that cellular reprogramming in itself destroys the distinctions that the law requires to function. In this article, we explore the historical trajectory of cellular reprogramming and its relationship with ethics and society. We suggest that the early hype of embryo research has not obviously fulfilled expectations, but since new avenues of research are continuously opening, it is hard to say definitely that these promises have been broken. We explore the forthcoming challenges posed by the creation of DNA from scratch in the laboratory, and the implications of this for understandings of identity, privacy, and reproduction. We conclude that while ethics used to seek answers in biological facts, this is no longer possible, and a new approach is required. (shrink)

The psychological reality of an inner awareness built into conscious experience has traditionally been a central element of philosophy of consciousness, from Aristotle, to Descartes, Brentano, the phenomenological tradition, and early and contemporary analytic philosophy. Its existence, however, has recently been called into question, especially by defenders of so-called transparency of experience and first-order representationalists about phenomenal consciousness. In this paper, I put forward a defense of inner awareness based on an argument from memory. Roughly, the idea is that since (...) we can only recall something if we were aware of it at the time of its occurrence, and since we can recall our own experiences, we must be aware of our own experiences at the time of their occurrence. The argument is far from new: it goes back to the Buddhist tradition and has been revived more recently in Buddhist Scholarship but also in contemporary analytic philosophy of mind, in particular by Uriah Kriegel. However, I believe that, since it is the best extant argument for inner awareness, it deserves more extensive treatment. My goal is to strengthen the memory argument by making some conceptual distinctions as to the exact thesis about inner awareness that the argument is supposed to support, considering different ways the argument may be reconstructed depending on the exact thesis to be supported, and defending the argument from a new objection, raised very recently by Daniel Stoljar. (shrink)

Do powers have powers? More urgently, do powers need further powers to do what powers do? Stathis Psillos says they do. He finds this a fatal flaw in the nature of pure powers: pure powers have a regressive nature. Their nature is incoherent to us, and they should not be admitted into the ontology. I argue that pure powers do not need further powers; rather, they do what they do because they are powers. I show that at the heart of (...) Psillos’ regress is a metaphysical division he assumes between a pure power to φ and its directedness towards the manifestation of φ-ing, i.e. between a pure power and its essence. But such an ontological division between an entity and its essence has already been shown by Aristotle to be detrimental, condemning the entity to a regressive nature. I show that Psillos’ regress is but an instance of Aristotle’s regress argument on the relation between an entity and its essence. I compare Aristotle’s, Bradley’s, and Psillos’ regresses, showing that Bradley’s and Psillos’ (different) conclusions from the regress arguments lead to impasses. I then build on Aristotle’s directive against regressive natures, arguing with him that an entity is not other than its nature (being divided from its nature by a relation between them). Rather, an entity is an instantiated nature itself. The Aristotelian position I put forward explains how the oneness of the entity is achieved by its being an instance of a type. Thus, the regress is blocked, and the nature of pure powers is shown to pose no threats of an ontological or epistemological kind, if physics gave us reasons to posit pure powers. (shrink)

This book surveys research in quantification starting with the foundational work in the 1970s. It paints a vivid picture of generalized quantifiers and Boolean semantics. It explains how the discovery of diverse scope behavior in the 1990s transformed the view of quantification, and how the study of the internal composition of quantifiers has become central in recent years. It presents different approaches to the same problems, and links modern logic and formal semantics to advances in generative syntax. A unique feature (...) of the book is that it systematically brings cross-linguistic data to bear on the theoretical issues, discussing French, German, Dutch, Hungarian, Russian, Japanese, Telugu (Dravidian), and Shupamem (Grassfield Bantu), and pointing to formal semantic literature involving quantification in around thirty languages. -- -/- 1. What this book is about and how to use it; 2. Generalized quantifiers and their elements: operators and their scopes; 3. Generalized quantifiers in non-nominal domains; 4. Some empirically significant properties of quantifiers and determiners; 5. Potential challenges for generalized quantifiers; 6. Scope is not uniform and not a primitive; 7. Existential scope versus distributive scope; 8. Distributivity and scope; 9. Bare numeral indefinites; 10. Modified numerals; 11. Clause-internal scopal diversity; 12. Towards a compositional semantics of quantifier words. (shrink)

ABSTRACT: Abilify MyCite was granted regulatory approval in 2017, becoming the world’s first “smart pill” that could digitally track whether patients had taken their medication. The new technology was introduced as one that had gained the support of patients and ethicists alike, and could contribute to solving the widespread and costly problem of patient nonadherence. Here, we offer an in-depth exploration of this narrative, through an examination of the origins and development of Abilify, the drug that would later become MyCite. (...) This history illuminates how an antipsychotic can become a top-selling drug and maintain its blockbuster status for more than a decade. It also provides a detailed case study for how knowledge is constructed within the logic of biomedical capitalism, providing impetus to reexamine claims regarding how MyCite addresses patient nonadherence, engenders patient support, and is ethicist-approved. (shrink)

Thick concepts, namely those concepts that describe and evaluate simultaneously, present a challenge to science. Since science does not have a monopoly on value judgments, what is responsible research involving such concepts? Using measurement of wellbeing as an example, we first present the options open to researchers wishing to study phenomena denoted by such concepts. We argue that while it is possible to treat these concepts as technical terms, or to make the relevant value judgment in-house, the responsible thing to (...) do, especially in the context of public policy, is to make this value judgment through a legitimate political process that includes all the stakeholders of this research. We then develop a participatory model of measurement based on the ideal of co-production. To show that this model is feasible and realistic, we illustrate it with a case study of co-production of a concept of thriving conducted by the authors in collaboration with a UK anti-poverty charity Turn2us. (shrink)

Ways of Scope Taking is concerned with syntactic, semantic and computational aspects of scope. Its starting point is the well-known but often neglected fact that different types of quantifiers interact differently with each other and other operators. The theoretical examination of significant bodies of data, both old and novel, leads to two central claims. (1) Scope is a by-product of a set of distinct Logical Form processes; each quantifier participates in those that suit its particular features. (2) Scope interaction is (...) further constrained by the semantics of the interacting operators. The arguments are developed using Minimalist syntax, Generalized Quantify theory, Discourse Representation Theory, and algebraic semantics. The contributors (Beghelli, Ben-Shalom, Doetjes, Farkas, Gutiérrez Rexach, Honcoop, Stabler, Stowell, Szabolcsi and Zwarts) make tightly related theoretical assumptions and focus on related empirical phenomena, which include the direct and inverse scope of quantifiers, distributivity, negation, modal and intensional contexts, weak islands, event-related readings, interrogatives, wh/quantifier interactions, and Hungarian syntax. An introduction to the formal semantics background is provided. Audience: Linguists, philosophers, computational and psycholinguists; advanced undergraduates, graduate students and researchers in these fields. (shrink)

Our world is mobile. People move, either within the state or from one state to another, to access opportunities, to improve their living conditions, or to start afresh. Yet, we usually assume that migration is an exceptional activity that leads to permanent settlement. In this paper, I invite us to reconsider this assumption. First, I analyse several ways in which people experience mobility in contemporary societies. Then, I turn to migration, as a specific form of mobility. I distinguish between a (...) legal/administrative, a social, and a self-identification-based approach to migration, demonstrating that they lead to divergent definitions of who is a migrant. I proceed by introducing the concept of mobile migration and by developing a typology of mobile migrants. I conclude that, in order to devise migration policies that treat migrants fairly, a careful consideration of the claims and interests of the different types of mobile migrants is necessary. (shrink)

Within debates concerning responsibility for ignorance the distinction between moral and factual ignorance is often treated as crucial. Many prominent accounts hold that while factual ignorance routinely exculpates, moral ignorance never does so. The view that there is an in-principle distinction between moral and factual ignorance has been referred to as the “Asymmetry Thesis.” This view stands in opposition to the “Parity Thesis,” which holds that moral and factual ignorance are in-principle similar. The Parity Thesis has been closely aligned with (...) volitionist accounts of moral responsibility, whereas the Asymmetry Thesis has been closely aligned with Quality of Will accounts. Two central questions are at work here: how ignorance excuses, and whether it excuses in the same way for both moral and factual ignorance. I will argue that these questions have often been confused in the present debate, and once we have distinguished more clearly between them, it seems that Quality of Will accounts are compatible with the Parity Thesis. And more generally: that the distinction between moral and factual ignorance is far less important in debates about responsibility for ignorance than it has often appeared. (shrink)

Enjoying great popularity in decision theory, epistemology, and philosophy of science, Bayesianism as understood here is fundamentally concerned with epistemically ideal rationality. It assumes a tight connection between evidential probability and ideally rational credence, and usually interprets evidential probability in terms of such credence. Timothy Williamson challenges Bayesianism by arguing that evidential probabilities cannot be adequately interpreted as the credences of an ideal agent. From this and his assumption that evidential probabilities cannot be interpreted as the actual credences of human (...) agents either, he concludes that no interpretation of evidential probabilities in terms of credence is adequate. I argue to the contrary. My overarching aim is to show on behalf of Bayesians how one can still interpret evidential probabilities in terms of ideally rational credence and how one can maintain a tight connection between evidential probabilities and ideally rational credence even if the former cannot be interpreted in terms of the latter. By achieving this aim I illuminate the limits and prospects of Bayesianism. (shrink)

Positive polarity items (PPIs) are generally thought to have the boring property that they cannot scope below negation. The starting point of the paper is the observation that their distribution is significantly more complex; specifically, someone/something-type PPIs share properties with negative polarity items (NPIs). First, these PPIs are disallowed in the same environments that license yet type NPIs; second, adding any NPI-licenser rescues the illegitimate constellation. This leads to the conclusion that these PPIs have the combined properties of yet-type and (...) ever-type NPIs: what appears to be a prohibition is nothing but “halfway licensing”. The paper goes on to propose a unification of the analyses of rescuable PPIs, NPIs, and negative concord, and questions the grounding of polarity sensitivity in the scalar or the referential semantics of the items involved. (shrink)

The idea that episodic memory is distinguished from semantic memory by the fact that it involves autonoetic consciousness, initially introduced by Tulving, has been influential not only in psychology but also in philosophy, where a variety of approaches to autonoesis and to its relationship to episodicity have been developed. This article provides a critical review of the available philosophical approaches. Distinguishing among representational, metacognitive, and epistemic accounts of autonoesis, it considers these in relation to objective and subjective conceptions of episodicity (...) and assesses them against immediacy and source criteria that any philosophical account of autonoesis should arguably aim to satisfy. (shrink)

In this Introduction we introduce the central themes of the Evaluative Perception volume. After identifying historical and recent contemporary work on this topic, we discuss some central questions under three headings: (1) Questions about the Existence and Nature of Evaluative Perception: Are there perceptual experiences of values? If so, what is their nature? Are experiences of values sui generis? Are values necessary for certain kinds of experience? (2) Questions about the Epistemology of Evaluative Perception: Can evaluative experiences ever justify evaluative (...) judgments? Are experiences of values necessary for certain kinds of justified evaluative judgments? (3) Questions about Value Theory and Evaluative Perception: Is the existence of evaluative experience supported or undermined by particular views in value theory? Are particular views in value theory supported or undermined by the existence of value experience? (shrink)

Introspective knowledge by acquaintance is knowledge we have by being directly aware of our phenomenally conscious states. In this paper, I argue that introspective knowledge by acquaintance is a sui generis kind of knowledge: it is irreducible to any sort of propositional knowledge and is wholly constituted by a relationship of introspective acquaintance. My main argument is that this is the best explanation of some epistemic facts about phenomenal consciousness and introspection. In particular, it best explains the epistemic asymmetry between (...) a subject who has never had a certain phenomenal state and one who has. I also consider two theoretical objections to my claim: an objection from disunity and an objection from mysteriousness. I show that these objections can be answered and that introspective knowledge by acquaintance being sui generis remains a live option on the table. (shrink)

Kimberlé Williams Crenshaw ends her landmark essay “Mapping the Margins: Intersectionality, Identity Politics, and Violence against Women of Color” with a normative claim about coalitions. She suggests that we should reconceptualize identity groups as “in fact coalitions,” or at least as “potential coalitions waiting to be formed.” In this essay, I explore this largely overlooked claim by combining philosophical analysis with archival research I conducted at the Gay, Lesbian, Bisexual and Transgender Historical Society Archive in San Francisco about Somos Hermanas, (...) the solidarity project of the Alliance Against Women’s Oppression, based in the San Francisco Women’s Building (1984–90). I extend my analysis into the present by drawing on the oral history and published works of Carmen Vázquez, a key organizer in both Somos Hermanas and the Women’s Building. I argue that conceptualizing identities as in fact coalitions—as complex, internally heterogeneous unities constituted by their internal differences and dissonances and by internal as well as external relations of power—enables us to organize effective political coalitions that cross existing identity categories and to pursue a liberatory politics of interconnection. (shrink)

In this paper, I develop a new version of the acquaintance view of the nature of introspection of phenomenal states. On the acquaintance view, when one introspects a current phenomenal state of one's, one bears to it the relation of introspective acquaintance. Extant versions of the acquaintance view neglect what I call the phenomenal modification problem. The problem, articulated by Franz Brentano in his Psychology from an Empirical Standpoint, is that drawing introspective attention to one's current conscious experience may modify (...) its phenomenology. Failing to take phenomenal modification into account affects the adequacy of extant versions of the acquaintance view. The purpose of this paper is to develop a better version, the integration account, that meets the phenomenal modification challenge while preserving the merits of other versions. (shrink)

This article investigates the challenges posed by the reliability of knowledge in neurophenomenology and its connection to reality. Neurophenomenological research seeks to understand the intricate relationship between human consciousness, cognition, and the underlying neural processes. However, the subjective nature of conscious experiences presents unique epistemic challenges in determining the reliability of the knowledge generated in this research. Personal factors such as beliefs, emotions, and cultural backgrounds influence subjective experiences, which vary from individual to individual. On the other hand, scientific knowledge (...) aims to uncover universal truths based on empirical observations and objective principles. Reconciling the subjective and objective realms presents a significant challenge in determining the reliability of knowledge generated through neurophenomenological research. This article aims to examine the inherent limitations and challenges of neurophenomenological research to shed light on the complexities involved in understanding the nature of knowledge itself. This article highlights that the ontological implications of the reliability of knowledge in neurophenomenology arise from the question of how subjective experiences relate to objective reality. Understanding the neural correlates and mechanisms behind subjective experiences can provide insight into the underlying ontological nature of consciousness. (shrink)

Modifying the descriptive and theoretical generalizations of Relativized Minimality, we argue that a significant subset of weak island violations arise when an extracted phrase should scope over some intervener but is unable to. Harmless interveners seem harmless because they can support an alternative reading. This paper focuses on why certain wh-phrases are poor wide scope takers, and offers an algebraic perspective on scope interaction. Each scopal element SE is associated with certain operations (e.g., not with complements). When a wh-phrase scopes (...) over some SE, the operations associated with that SE are performed in its denotation domain. The requisite operations may or may not be available in a domain, however. We present an empirical analysis of a variety of wh-phrases. It is argued that the wh-phrases that escape all weak islands (i.e., can scope over any intervener) are those that range over individuals, the reason being that all Boolean operations are defined for their domain. Collectives, manners, amounts, numbers, etc. all denote in domains with fewer operations and are thus selectively sensitive to scopal interveners—a “semantic relativized minimality effect”. (shrink)

The concept of ‘pareto superiority’ plays a central role in ethics, economics, and law. Pareto superiority is sometimes taken as a relation between outcomes, and sometimes as a relation between actions—even where the outcomes of the actions are uncertain. Whether one action is classed as (ex ante) pareto superior to another depends on the prospects under the actions for each person concerned. I argue that a person’s prospects (in this context) can depend on how that person is designated. Without any (...) constraints on acceptable designators, then, the concept of pareto superiority is ill defined and gives inconsistent results. I consider various ways of completing the definition and draw out some surprising implications. (shrink)

Richard Bradley and others endorse Reverse Bayesianism as the way to model awareness growth. I raise a problem for Reverse Bayesianism—at least for the general version that Bradley endorses—and argue that there is no plausible way to restrict the principle that will give us the right results. To get the right results, we need to pay attention to the attitudes that agents have towards propositions of which they are unaware. This raises more general questions about how awareness growth should be (...) modelled. (shrink)

Phenomenal beliefs are beliefs about the phenomenal properties of one's concurrent conscious states. It is an article of common sense that such beliefs tend to be justified. Philosophers have been less convinced. It is sometimes claimed that phenomenal beliefs are not on the whole justified, on the grounds that they are typically based on introspection and introspection is often unreliable. Here we argue that such reasoning must guard against a potential conflation between two distinct introspective phenomena, which we call fact-introspection (...) and thing -introspection; arguments for the unreliability of introspection typically target only the former, leaving the reliability of the latter untouched. In addition, we propose a theoretical framework for understanding thing -introspection that may have a surprising consequence: thing -introspection is not only reliable, but outright infallible. This points at a potential line of defense of phenomenal-belief justification, which here we only sketch very roughly. (shrink)

‘The Union of Cause and Effect in Aristotle : Physics III 3’, Oxford Studies in Ancient Philosophy, 32, pp. 205-232, May 2007.: I argue that Aristotle introduced a unique realist account of causation, which has not hitherto been appreciated in the history of philosophy: causal realism without a causal relation. In his account, cause and effect are unified by the ectopic actualization of the agent’s potentiality in the patient. His solution consists in the introduction of a property that belongs to (...) one subject but is realized in another subject on whose state this realization depends. I identify and analyze the multiple ontological dependencies between the causal state of the agent and that of the patient during their causal activity. (shrink)

Artificial intelligence (AI), blockchain, virtual and augmented reality, (semi-)autonomous ve- hicles, autoregulatory weapon systems, enhancement, reproductive technologies and human- oid robotics – these technologies (and many others) are no longer speculative visions of the future; they have already found their way into our lives or are on the verge of a breakthrough. These rapid technological developments awaken a need for orientation: what distinguishes hu- man from machine and human intelligence from artificial intelligence, how far should the body be allowed to (...) be changed and what are the dangers and opportunities presented by these technologies? Many of these questions are also addressed to theology. For example, questions about the image of humanity, the understanding of creation, the ethics of technological body interventions or the moral status of robots. What does theology have to say about these technological developments? It is the right time for theology to scientifically explore tech- nologization and AI and to formulate answers. As technology changes the various areas of human life, society and the world around us, the places and topics of theology are also undergoing transformation. Puzio, Anna: Theology Meets AI: Examining Perspectives, Tasks, and Theses on the Intersection of Technology and Religion. In: Puzio, Anna/Kunkel, Nicole/Klinge, Hendrik (Hg.): Alexa, How Do You Feel About Religion? Theological Approaches to Technology and Artificial Intelligence (Theology and AI 1). Darmstadt: wbg 2023, S. 29–41. DOI: 10.53186/1030373. (shrink)

What forms of consciousness can the subject have of her body in action? This is a recurrent issue in contemporary research on skilled movement and expertise, and according to a widespread view, the body makes itself inconspicuous in performance in favour of the object or goal that the activity is directed to. However, this attitude to consciousness in bodily performance seems unsatisfying for an understanding of skilled action, and the work of several researchers can be seen as responding to this (...) view: Montero, Legrand, Ravn and others in the philosophy of expertise and of dance have developed various notions of consciousness and cognition to account for the mindful processes at play in performance. Two related questions can be distinguished here: 1. Is there an inherent conflict between skilled action and at least more than marginal awareness of that action, or is it possible – and even desirable – to reflect on our own performance without considerably impeding on it? 2. What forms of consciousness pertaining to the body in action must we distinguish in order to answer the first question? This paper gives an overview of this discussion, focusing on the second issue, although the first will come into play in so far as it is linked with the latter question. Drawing on Merleau-Ponty’s analyses of bodily reflection and on dancers’ descriptions, I show that there is, in phenomenological terms, a bodily level of reflection: a fully conscious and exploratory activity that is led by the skilled body, and that is explicitly aimed at by many performers. (shrink)

This review provides an overview of the ethics of extinctions with a focus on the Western analytical environmental ethics literature. It thereby gives special attention to the possible philosophical grounds for Michael Soulé’s assertion that the untimely ‘extinction of populations and species is bad’. Illustrating such debates in environmental ethics, the guiding question for this review concerns why – or when – anthropogenic extinctions are bad or wrong, which also includes the question of when that might not be the case (...) (i.e. which extinctions are even desirable). After providing an explanation of the disciplinary perspective taken (section “Introduction”), the concept of extinction and its history within that literature are introduced (section “Understanding extinction”). Then, in section “Why (or when) might anthropogenic extinctions be morally problematic?”, different reasons for why anthropogenic extinctions might be morally problematic are presented based on the loss of species’ value, harm to nonhuman individuals, the loss of valuable biological variety and duties to future generations. This section concludes by also considering cases where anthropogenic extinctions might be justified. Section “How to respond to extinctions?” then addresses a selection of topics concerning risks and de-extinction technologies. Finally, the section on “Extinction studies” introduces other viewpoints on the ethics of extinction from the extinction studies literature, followed by the “Conclusion”. (shrink)

The Reflection Principle can be defended with a Diachronic Dutch Book Argument (DBA), but it is also defeated by numerous compelling counter-examples. It seems then that Diachronic DBAs can lead us astray. Should we reject them en masse—including Lewis’s Diachronic DBA for Conditionalization? Rachael Briggs’s “suppositional test” is supposed to differentiate between Diachronic DBAs that we can safely ignore (including the DBA for Reflection) and Diachronic DBAs that we should find compelling (including the DBA for Conditionalization). I argue that Brigg’s (...) suppositional test is wrong: it sets the bar for coherence too high and places certain cases of self-doubt on the wrong side of the divide. Given that the suppositional test is unsatisfactory, we are left without any justification for discriminating between Diachronic DBAs and ought to reject them all—including the DBA for Conditionalization. (shrink)

In this paper I present a new way of understanding Dutch Book Arguments: the idea is that an agent is shown to be incoherent iff he would accept as fair a set of bets that would result in a loss under any interpretation of the claims involved. This draws on a standard definition of logical inconsistency. On this new understanding, the Dutch Book Arguments for the probability axioms go through, but the Dutch Book Argument for Reflection fails. The question of (...) whether we have a Dutch Book Argument for Conditionalization is left open. (shrink)

The 1994 US spectrum auction is now a paradigmatic case of the successful use of microeconomic theory for policy-making. We use a detailed analysis of it to review standard accounts in philosophy of science of how idealized models are connected to messy reality. We show that in order to understand what made the design of the spectrum auction successful, a new such account is required, and we present it here. Of especial interest is the light this sheds on the issue (...) of progress in economics. In particular, it enables us to get clear on exactly what has been progressing, and on exactly what theory has – and has not – contributed to that. This in turn has important implications for just what it is about economic theory that we should value. (shrink)

Can we build machines with which we can have interesting conversations? Observing the new optimism of AI regarding deep learning and new language models, we set ourselves an ambitious goal: We want to find out how far we can get in creating a digital replica of a philosopher. This project has two aims; one more technical, investigating of how the best model can be built. The other one, more philosophical, explores the limits and risks which are accompanied by the creation (...) of digital replicas. In cooperation with Daniel Dennett, we took his complete works to fine-tune a GPT-3. In this paper, we share our first results with some piloting models and discuss legal and ethical questions about creating and interacting with digital replicas. (shrink)

This book defends an account of justice to nonhuman beings – i.e., to animals, plants etc. – also known as ecological or interspecies justice, and which lies in the intersection of environmental political theory and environmental ethics. More specifically, against the background of the current extinction crisis this book defends a global non-ranking biocentric theory of distributive ecological/interspecies justice to wild nonhuman beings, because the extinction crisis does not only need practical solutions, but also an account of how it is (...) the outcome of large-scale injustice. This book not only provides a novel theoretical framework that supports such a claim, but it also develops the theoretical tools to find just compromises between the entitlements of intraspecies and intra-human global distributive justice to ecological space for the purpose of working towards a vision of just conservation. -/- Content: 1. Introducing Ecological Justice 2. Political Non-Ranking Biocentrism 3. The Community of Justice 4. The Currency of Distributive Justice 5. The Principles of Distributive Justice 6. Ecological Justice and the Capabilities Approach 7. Biodiversity Loss: An Injustice? 8. Who Owns the Earth? 9. Visions of Just Conservation 10. Outlook for Implementation . (shrink)

Artificial agents have become increasingly prevalent in human social life. In light of the diversity of new human–machine interactions, we face renewed questions about the distribution of moral responsibility. Besides positions denying the mere possibility of attributing moral responsibility to artificial systems, recent approaches discuss the circumstances under which artificial agents may qualify as moral agents. This paper revisits the discussion of how responsibility might be distributed between artificial agents and human interaction partners (including producers of artificial agents) and raises (...) the question of whether attributions of responsibility should remain entirely on the human side. While acknowledging a crucial difference between living human beings and artificial systems culminating in an asymmetric feature of human–machine interactions, this paper investigates the extent to which artificial agents may reasonably be attributed a share of moral responsibility. To elaborate on criteria that can justify a distribution of responsibility in certain human–machine interactions, the role of types of criteria (interaction-related criteria and criteria that can be deferred from socially constructed responsibility relationships) is examined. Thereby, the focus will lay on the evaluation of potential criteria referring to the fact that artificial agents surpass in some aspects the capacities of humans. This is contrasted with socially constructed responsibility relationships that do not take these criteria into account. In summary, situations are examined in which it seems plausible that moral responsibility can be distributed between artificial and human agents. (shrink)

The focus of this paper is introspection of phenomenal states, i.e. the distinctively first-personal method through which one can form beliefs about the phenomenology of one’s current conscious mental states. I argue that two different kinds of phenomenal state introspection should be distinguished: one which involves recognizing and classifying the introspected phenomenal state as an instance of a certain experience type, and another which does not involve such classification. Whereas the former is potentially judgment-like, the latter is not. I call (...) them, respectively, reflective introspection and primitive introspection. The purpose of this paper is to argue that primitive introspection is a psychologically real phenomenon. I first introduce the distinction and provide some preliminary motivation to accept it (§1). After some set-up considerations (§2), I present my central argument for the existence of a non-classificatory kind of introspective state (§3), what I call the ‘argument from phenomenal-concept acquisition’. Finally, I briefly present some reasons why my distinction may be important for various philosophical debates (§4). (shrink)

Domain extension in mathematics occurs whenever a given mathematical domain is augmented so as to include new elements. Manders argues that the advantages of important cases of domain extension are captured by the model-theoretic notions of existential closure and model completion. In the specific case of domain extension via ideal elements, I argue, Manders’s proposed explanation does not suffice. I then develop and formalize a different approach to domain extension based on Dedekind’s Habilitationsrede, to which Manders’s account is compared. I (...) conclude with an examination of three possible stances towards extensions via ideal elements. (shrink)

We distinguish between two different strategies in methodology of economics. The big picture strategy, dominant in the twentieth century, ascribed to economics a unified method and evaluated this m...

On an evidentialist position, it is epistemically rational for us to believe propositions that are (stably) supported by our total evidence. We are epistemically permitted to believe such propositions, and perhaps even ought to do so. Epistemic rationality is normative. One popular way to explain the normativity appeals to epistemic teleology. The primary aim of this paper is to argue that appeals to epistemic teleology do not support that we ought to believe what is rational to believe, only that we (...) are permitted to do so. In arguing for that, I defend an epistemic teleological position that is radical in nature. It involves no commitment to aiming at the truth. I conclude by dispelling some worries that have been raised about my position. (shrink)

Bernard Bolzano (1781–1848) is commonly thought to have attempted to develop a theory of size for infinite collections that follows the so-called part–whole principle, according to which the whole is always greater than any of its proper parts. In this paper, we develop a novel interpretation of Bolzano’s mature theory of the infinite and show that, contrary to mainstream interpretations, it is best understood as a theory of infinite sums. Our formal results show that Bolzano’s infinite sums can be equipped (...) with the rich and original structure of a non-commutative ordered ring, and that Bolzano’s views on the mathematical infinite are, after all, consistent. (shrink)

This paper proposes a novel account of the contents of memory. By drawing on insights from the philosophy of perception, I propose a hybrid account of the contents of memory designed to preserve important aspects of representationalist and relationalist views. The hybrid view I propose also contributes to two ongoing debates in philosophy of memory. First, I argue that, in opposition to eternalist views, the hybrid view offers a less metaphysically-charged solution to the co-temporality problem. Second, I show how the (...) hybrid view conceives of the relationship between episodic memory and other forms of episodic thinking. I conclude by considering some disanalogies between perception and memory and by replying to objections. I argue that, despite there being important differences between memory and perception, those differences do not harm my project. (shrink)

Ziel des Beitrages ist die differenzierende Beschreibung des Projekts Cybersyn sowie die anschließende kritische Perspektivierung ausgewählter neokybernetischer Governance-Konzepte, die in den letzten Jahren verstärkt im Policy-Kontext diskutiert wurden. Die „Entscheidungsmaschine“ Stafford Beers, die der Management-Kybernetiker unter Salvador Allende in den frühen Siebzigern konzipierte, wird zumeist als Projekt eines technisch avancierten, ökonomischen Organisationskonzepts, eines „dritten Wegs“ beschrieben. Der Beitrag diskutiert die Grundkonzeption des „sozialistischen Internets“, seine fortschrittlichen, ökonomischen Ideen und Ästhetiken wie auch die Person Stafford Beer, legt den Fokus aber vor (...) allem auf ein eher selten beschriebenes Teilkonzept, namentlich „Cyberfolk“, eine Art binäres, affektives Echtzeit-Stimmungsbarometer der Bevölkerung zur Live-Bewertung von politischen Reden. In diesem Konnex werden gerade die demokratietheoretischen Implikationen von Cybersyn und seine Vorstellung „totaler Transparenz“ genauer untersucht. Im Anschluss wird expliziert, wie sich in unterschiedlichen gegenwärtigen Konzeptionen fluider Techno- bzw. technoider Expertokratien – von den „smart states“ Beth Novecks bis zur „direct technocracy“ Parag Khannas – die „Kybernetisierung des Politischen“ auch im digitalen Zeitalter – gewissermaßen unter umgekehrtem, d.h. neoliberalen Vorzeichen – revitalisiert und dabei sowohl problematische Partizipations- als auch Emanzipationskonzepte umreisst. Zu untersuchen sind in dieser Hinsicht so auch die reduktiven Aspekte der Beerschen letztlich feedbacklogischen Konzeption des Politischen. (shrink)

Difficulty is often treated as blame-mitigating, and even exculpating. But on some occasions difficulty seems to have little or no bearing on our assessments of moral responsibility, and can even exacerbate it. In this paper, I argue that the relevance (and irrelevance) of difficulty with regard to assessments of moral responsibility is best understood via Quality of Will accounts. I look at various ways of characterising difficulty – including via sacrifice, effort, skill and ‘trying’ – and set out to demonstrate (...) that these factors are only blame-mitigating where, and to the extent that, they complicate ascriptions of insufficient concern. Matters become more complex, however, when we turn to difficult circumstances that seem to generate such objectionable attitudes. This is arguably the case with epistemic difficulty and certain instances of moral ignorance. Here I argue that certain difficult circumstances diminish the sense in which false moral beliefs are genuinely revelatory of the agents who hold them. In particular, I draw on the distinction between difficulty that generates objectionable attitudes, and objectionable attitudes that generate difficulty. I argue that the former, but not the latter, can plausibly be viewed as blame mitigating, and that this would apply to (limited) cases of moral ignorance. (shrink)

The idea that conscious control, or more specifically akratic wrongdoing, is a necessary condition for blameworthiness has durable appeal. This position has been explicitly championed by volitionist philosophers, and its tacit influence is broadly felt. Many responses have been offered to the akrasia requirement espoused by volitionists. These responses often take the form of counterexamples involving blameworthy ignorance: i.e., cases where an agent didn’t act akratically, but where they nevertheless seem blameworthy. These counterexamples have generally led to an impasse in (...) the debate, with volitionists maintaining that the ignorant agents are blameless. In this paper, I explore a different sort of counterexample: I consider agents who have acted akratically, but whose very conscious awareness of their wrongdoing complicates their blameworthiness. I call these cases of “complex akrasia,” and I suggest that they are a familiar aspect of moral life. I interpret these cases as supporting non-volitionist accounts, and particularly Quality of Will accounts. (shrink)